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Abstract: Antonino Diana, Theatine from Palermo, one of the most famous probabilists and case of conscience solvers of the seventeenth century, came to Rome in 1637. Here he was accepted in the circle of Cardinal Francesco Barberini, where he came to be the main ideologist of the faction that in Sicily opposed Olivares. In this role, Diana had on many occasions been involved in the conflict between the Count-Duke and Urbano VIII, taking an explicitly anti-regalist stand. His polemic opposition to Francisco Salgado Somoza’s Tractatus de regia protectione (1634) greatly contributed to making him an authoritative «Roman» ideologist. In the years following his arrival in Rome Diana was to become an active proponent of the pontifical policy in a number of essential passages of Europe’s political and religious history. Among such instances were the case of the Portoguese Crown, the Peace of Westphalia, the controversy with the Anglican Church, the Jansenist question. The De Adoratione treatise, first published in 1656, belongs to Diana’s “Roman” production. While not sustained by the same reasons of political urgency, it nonetheless maintained the same constitutive feature of his other works: the mid seventeenth century European process of ritual revolution, that the De Adoratione is an integral part of, represents one of the most important approaches taken by Baroque culture to develope the connective/competitive relationship between political and religious sacredness within early Modern Age Catholicism. Underlying Diana’s accurate defence of the legitimacy of the Pope’s adoratio ritual contained in the treatise, is the same anti-monistic ratio that supports the hegemonic Baroque Catholic culture. Therefore the role of Diana as a Papal ideologist is not in conflict with his role as a probabilist theologian, as these positions may be seen as two declensions of the same, «modern» theological occupation.